Tafsir al-Baghawi - Al-Baghawi - (6/39)

Tafsir al-BaghawiAl-Baghawi

He also said, may Allah bless him and grant him peace: “Whoever loves my natural disposition, let him follow my sunnah; and marriage is part of my sunnah.” (1)

As for one whose soul does not incline toward marriage despite being able to marry, devoting himself exclusively to worship is better for him than marriage, according to al-Shafi‘i, may Allah have mercy on him; whereas, according to the adherents of legal opinion, marriage is better. (2)

Al-Shafi‘i said: Allah Most High mentioned a servant whom He honoured, saying: “Noble, chaste, and a prophet from among the righteous.” (Al ‘Imran 3:39) The chaste man is one who does not have relations with women despite being able to do so. He also mentioned women past childbearing age without encouraging them to marry.

The verse also indicates that marrying off unmarried women is the responsibility of their guardians, for Allah Most High addressed them with this command. Likewise, marrying off male and female slaves is the responsibility of their masters, due to His saying: “and the righteous among your male and female slaves.” This is the view of most of the scholars among the Companions and those after them. It was reported from Umar, Ali, Abd Allah ibn Masud, Abd Allah ibn Abbas, Abu Hurayrah, and Aishah. It was also held by Said ibn al-Musayyib, al-Hasan, Shurayh, Ibrahim al-Nakha‘i, and Umar ibn Abd al-Aziz; and it was the position adopted by al-Thawri, al-Awza‘i, Abd Allah ibn al-Mubarak, al-Shafi‘i, Ahmad, and Ishaq.

The adherents of legal opinion permitted a free woman to contract her own marriage. Malik said: If a woman is of humble social standing, she may contract her own marriage; but if she is of noble standing, she may not.

The evidence from the transmitted reports that a guardian is a condition is what Abd al-Wahid al-Mulayhi informed us: Muhammad ibn al-Hasan ibn Ahmad al-Makhladi informed us; Abu al-Abbas Muhammad ibn Ishaq al-Sarraj informed us; Qutaybah ibn Said informed us; Abu Awanah informed us, from Abu Ishaq, from Abu Burdah, from Abu Musa, that the Prophet, may Allah bless him and grant him peace, said: “There is no valid marriage except with a guardian.” (3)

(1) Reported by Abd al-Razzaq, 6:169, and Sa'id ibn Mansur, 1:138, from Ubayd ibn Sa'd as a marfu report; and by al-Bayhaqi from Abu Hurayrah, 7:78. Al-Haythami said in Majma al-Zawa'id, 4:252: “It was narrated by Abu Ya'la, and its narrators are trustworthy if Ubayd ibn Sa'd was a Companion; otherwise, it is mursal.” See Ibn Hajar, al-Matalib al-Aliyah, 2:36; and Ibn Adi, al-Kamil, 7:2549. (2) The text within the parentheses is omitted in manuscript “B.” (3) Reported by Abu Dawud in Kitab al-Nikah, chapter on the guardian, 3:29; al-Tirmidhi in Kitab al-Nikah, chapter: “No marriage is valid without a guardian,” 4:226-227; Ibn Majah in Kitab al-Nikah, no. 1881, 1:605; and authenticated by al-Hakim, 2:169, and Ibn Hibban, no. 1243, p. 304. It was also reported by Imam Ahmad in al-Musnad, 4:394. Al-Tirmidhi said, 4:229-234: “The hadith of Abu Musa has differences [in its transmission]...” He then set out the variations in its chain of transmission and said: “In my view, the narration of those who related from Abu Ishaq, from Abu Burdah, from Abu Musa, from the Prophet—‘No marriage is valid without a guardian’—is more sound, because they heard from Abu Ishaq at different times, even though Shu'bah and al-Thawri are more retentive and reliable than all those who narrated this hadith from Abu Ishaq...” He then said: “The practice in this matter, based on the Prophet’s hadith, ‘No marriage is valid without a guardian,’ is upheld by the scholars among the Companions of the Prophet, including Umar ibn al-Khattab, Ali ibn Abi Talib, Abd Allah ibn Abbas, Abu Hurayrah, and others. “This was likewise reported from some of the jurists among the Successors, who held that no marriage is valid without a guardian, including Sa'id ibn al-Musayyib, al-Hasan al-Basri, Shurayh, Ibrahim al-Nakha'i, Umar ibn Abd al-Aziz, and others. This is also the view of Sufyan al-Thawri, al-Awza'i, Malik, Abd Allah ibn al-Mubarak, al-Shafi'i, Ahmad, and Ishaq.” See al-Zayla'i, Nasb al-Rayah, 3:182-184.

وَقَالَ ﷺ: "مِنْ أَحَبَّ فِطْرَتِي فَلْيَسْتَنَّ بِسُنَّتِي، وَمِنْ سُنَّتِي النِّكَاحُ" (١) . أَمَّا مَنْ لَا تَتُوقُ نَفْسُهُ إِلَى النِّكَاحِ وَهُوَ قَادِرٌ عَلَيْهِ فَالتَّخَلِّي لِلْعِبَادَةِ لَهُ أَفْضَلُ مِنَ النِّكَاحِ [عِنْدَ الشَّافِعِيِّ ﵀، وَعِنْدَ أَصْحَابِ الرَّأْيِ النِّكَاحُ أَفْضَلُ] (٢) . قَالَ الشَّافِعِيُّ: وَقَدْ ذَكَرَ اللَّهُ تَعَالَى عَبْدًا كَرَّمَهُ فَقَالَ: "وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ" (آلِ عِمْرَانَ-٣٩) ، وَالْحَصُورُ الَّذِي لَا يَأْتِي النِّسَاءَ مَعَ الْقُدْرَةِ عَلَيْهِ، وَذَكَرَ الْقَوَاعِدَ مِنَ النِّسَاءِ وَلَمْ يَنْدُبْهُنَّ إِلَى النِّكَاحِ. وَفِي الْآيَةِ دَلِيلٌ عَلَى أَنَّ تَزْوِيجَ النِّسَاءِ الْأَيَامَى إِلَى الْأَوْلِيَاءِ؛ لِأَنَّ اللَّهَ تَعَالَى خَاطَبَهُمْ بِهِ، كَمَا أَنَّ تَزْوِيجَ الْعَبِيدِ وَالْإِمَاءِ إِلَى السَّادَاتِ، لِقَوْلِهِ ﷿: ﴿وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ﴾ وَهُوَ قَوْلُ أَكْثَرِ أَهْلِ الْعِلْمِ مِنَ الصَّحَابَةِ وَمَنْ بَعْدَهُمْ، رُوِيَ ذَلِكَ عَنْ عُمَرَ، وَعَلِيٍّ، وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ، وَعَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَأَبِي هُرَيْرَةَ، وَعَائِشَةَ، وَبِهِ قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ، وَالْحَسَنُ، وَشُرَيْحٌ، وَإِبْرَاهِيمُ النَّخَعِيُّ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَإِلَيْهِ ذَهَبَ الثَّوْرِيُّ، وَالْأَوْزَاعِيُّ، وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، وَالشَّافِعِيُّ، وَأَحْمَدُ وَإِسْحَاقُ. وَجَوَّزَ أَصْحَابُ الرَّأْيِ لِلْمَرْأَةِ الْحُرَّةِ تَزْوِيجَ نَفْسِهَا. وَقَالَ مَالِكٌ: إِنْ كَانَتِ الْمَرْأَةُ دَنِيئَةً يَجُوزُ لَهَا تَزْوِيجُ نَفْسِهَا، وَإِنْ كَانَتْ شَرِيفَةً فَلَا. وَالدَّلِيلُ عَلَى أَنَّ الْوَلِيَّ شَرْطٌ مِنْ جِهَةِ الْأَخْبَارِ: مَا أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ الْمَخْلَدِيُّ، أَخْبَرَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِسْحَاقَ السَّرَّاجُ، أَخْبَرَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، أَخْبَرَنَا أَبُو عَوَانَةَ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى عَنِ النَّبِيِّ ﷺ قَالَ: "لَا نِكَاحَ إِلَّا بِوَلِيٍّ" (٣)

(١) أخرجه عبد الرزاق: ٦ / ١٦٩، وسعيد بن منصور: ١ / ١٣٨ عن عبيد بن سعد مرفوعا، والبيهقي عن أبي هريرة: ٧ / ٧٨. قال الهيثمي في المجمع (٤ / ٢٥٢) : "رواه أبو يعلى ورجاله ثقات إن كان عبيد بن سعد صحابيا وإلا فهو مرسل". وانظر: "المطالب العالية" لابن حجر: ٢ / ٣٦، "الكامل" لابن عدي: ٧ / ٢٥٤٩. (٢) ما بين القوسين ساقط من "ب". (٣) أخرجه أبو داود في النكاح، باب في الولي: ٣ / ٢٩، والترمذي في النكاح، باب ما جاء: لا نكاح إلا بولي: ٤ / ٢٢٦-٢٢٧، وابن ماجه في النكاح برقم (١٨٨١) : ١ / ٦٠٥، وصححه الحاكم: ٢ / ١٦٩، وابن حبان برقم (١٢٤٣) ص (٣٠٤) ، وأخرجه الإمام أحمد في المسند: ٤ / ٣٩٤. قال الترمذي (٤ / ٢٢٩-٢٣٤) : "وحديث أبي موسى حديث فيه اختلاف.. وساق الاختلاف في إسناده ثم قال: ورواية هؤلاء الذين رووا عن أبي إسحاق، عن أبي بردة، عن أبي موسى، عن النبي ﷺ: "لا نكاح إلا بولي" عندي أصح؛ لأن سماعهم من أبي إسحاق في أوقات مختلفة، وإن كان شعبة والثوري أحفظ وأثبت من جميع هؤلاء الذين رووا عن أبي إسحاق هذا الحديث.." ثم قال: "والعمل في هذا الباب على حديث النبي ﷺ: "لا نكاح إلا بولي" عند أهل العلم من أصحاب النبي ﷺ، منهم عمر بن الخطاب، وعلي بن أبي طالب، وعبد الله بن عباس، وأبو هريرة وغيرهم. وهكذا روي عن بعض فقهاء التابعين أنهم قالوا: لا نكاح إلا بولي. منهم سعيد بن المسيب والحسن البصري، وشريح وإبراهيم النخعي، وعمر بن عبد العزيز وغيرهم. وبهذا يقول سفيان الثوري والأوزاعي ومالك وعبد الله بن مبارك والشافعي وأحمد وإسحاق. وانظر: نصب الراية للزيلعي: ٣ / ١٨٢-١٨٤.